مجله ادبیات عرفانی
پیاپی 31 (زمستان 1401)

In the realm of Iranian-Islamic civilization, chivalry (futuwwat) ritual, as a powerful subculture, has been the originator of multiple discourses according to the historical circumstances. This ritual arose out of a social and historical necessity against autocratic and anti-justice systems in different periods of Iran's history; in general, Ayyari system is a utopian thinking system, and the diverse discourses of futuwwat have reflected the various manifestations of this thought and system. This qualitative research was conducted using content analysis method. The results of this research demonstrate that each of the discourses of futuwwat, namely Ayyari, religious, Sufi, guilds, and championship (pahlevani) has pursued their ideals, respectively, in the form of war and rebellion and rejection of society's norms; justice-orientation, support of the oppressed and the manifestation of the perfect human-being in the visage of Imam Ali (A.S.); struggle against self and reaching unworldly and spiritual perfections; linking art and craft with the essence of truth as well as bringing the soul to the perfection of divine knowledge; disgust with oppression and tyrants, and arranging the unfortunate and uneven economic and social conditions of the poor.

The unpredictability of various forms of lyric literature, which is rooted in the limitless manifestations of human emotions, reinforces this thought that in the corner of various works, there is a possibility of emergence of a new and even unknown example of this type of literature in one of its many sub-branches. One of these possible examples is an original boasting written by Najmeddin Razi from the words of the Holy Prophet Mohammad. All aspects of the content and language of the mentioned piece have naturally been affected by the unique position of the boaster. The writing ability and the deep devotion of the author of Mersad ol-Ebad undoubtedly added to the impact of this hypothetical boasting. In this article, while extracting and introducing this special piece, the content and linguistic components that make this boasting stand out compared to other common boastings in Persian literature will be presented and analyzed considering the unprecedented centrality of its high-ranking speaker, the Holy Prophet Mohammad (pbuh).

Religion, as one of the most important fields of knowledge, has different aspects, including the esoteric and inner fields. In modern mystical studies, esoteric or personal experiences about God are interpreted as “religious and mystical experience”. In this research, we will examine Molavi's perspective based on new theories that are in the field of mystical studies, and the main issue will be the search and analysis of Molavi's mystical experiences and their literary reflection in his expression. It seems that since Rumi possesses his own style and ideas in monastic mysticism, avocation mysticism, and theoretical mysticism, he has undoubtedly gone through vast mystical experiences and has artistically recreated these pure, complex, and astonishing experiences in the form of language and literary writing. Mowlavi's mystical and intuitive experiences have been revealed in his sonnets in a more unmediated and direct form, and with mediation in the layers of Masnavi's mystical allegories and in the situations that the powerful attractions of the discourse have brought the scope of his words to the unconscious realms. Some of Rumi's mystical experiences can be analyzed in terms of their form and structure of representation adopting the framework of William James' analyses of mystical experiences. In this research, we have examined the principle of experientiality in Rumi's works, particularly in the story of King and the Maid, based on James' theoretical framework, and we have shown its structural similarity with the experiences presented by James.